Notes of Classes - Explanation of Important Lessons for the Ummah by Shaykh Saleh as Saleh

Important Lessons for the Ummah
Explained by Shaykh Saleh as Saleh

Notes taken by Nasrin As-Salafiyah


Table of Content
1.

Preface

 P. # 3

2.

Chapter Two: Shahaadah – Testimony and its Nullifiers [Audio # 13]

 P. # 4 to 10

3.

Chapter Three: Pillars of Faith [Audio # 14]

 P. # 11 to 17

4.

Chapter Four: Tawheed – Shirk Opposes Tawheed [Audio # 15]

 P. # 18 to 21

5.

Chapter Five: Pillars of Islam – 1 – Belief in Allah [Audio # 16]

 P. # 22 to 30

A. First Pillar of Islam

 P. # 22 to 25

B. Second Pillar of Islam

 P. # 25 to 30

6.

Chapter Five: Pillars of Islam – 5 – Fasting [Audio # 20]

 P. # 31 to 37

7.

Chapter Six: Conditions of Salaah [Audio # 25]

 P. # 38 to 43

8.

Chapter Seven: Pillars of Salaah [Audio # 26]

 P. # 44 to 46

9.

Chapter Eight: Waajibaat of Salaah [Audio # 27]

 P. # 47 to 48

10. Chapter Nine: At-Tashahud – Its meaning [Audio # 28]

 P. # 49 to 52

11. Chapter Ten: Sunnah Acts of As-Salah [Audio # 29]

 P. # 53 to 54

12. Chapter Eleven: Invalidators of Salaah [Audio # 30]

 P. # 55

Appendixes
1.
2.
3.
4.
5.
6.
7.
8.

Traveling without Mahram for Women is Haram By Shaykh Saleh as Saleh
TV - Yes or No? By Shaykh Saleh as Saleh
Wedding – Marriage & Its Rules and Issues By Shaykh Muhammad al-Uthaymeen
Marriage is Half of the Deen – what does it mean? By Shaykh Saleh as Saleh
Advices to sisters before Marriage By Shaykh Saleh as Saleh
A Successful Marriage By Shaykh Muhammad Al-Malki
How to purify yourselves for the prayers? By Abu Muhammad Al-Magribee
Text of the book, “Important Lessons for the Ummah” By Shaykh Ibn Bazz

2

 P. # 57
 P. # 58
 P. # 59 to 68
 P. # 69 to 70
 P. # 71 to 72
 P. # 73 to 76
 P. # 77 to 80
 P. # 81 to 97


Preface
Bismillah(Walhamdulillah(
Assalamualikum(warahma(tullahi(wabaraka(tuhu(
(
This(small(effort(consist(of(transcribe(notes([not(word(for(word(transcription],(and(summary(of(a(small(book(that(were(
covered(in(the(“Muslim(Sisters(Study(Circle”(at(City(College(of(New(York.(The(main(work(was(done(by(Sister(Nasrin(Akther(and(
then(proofreading(was(done(by(her(sisters(in(Islam(and(from(them(are(“AlHMujahidah”,(“Salafisister”,(“Areesa(B.”,(“Umm(
Abdillh(Ndao”,(and(“TkMauri”.(May(Allah(reward(every(single(of(the(sisters(for(their(efforts(in(this(blessed(project.((
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Even(after(proofread,(there(still(could(be(errors(in(the(file.(Thus,(we(request(you(if(you(come(across(any(errors(or(typos(or(
mistakes,(please(leave(a(comment(@( />(
We(ask(Allah(to(make(this(little(effort(of(ours(sincerely(for(His(Face(and(make(it(a(benefit(for(us(and(for(Islam(and(Muslim.((
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Jazakumul(Allahu(khayran(kathiran(Wa(Baaraka(Allahu(feekum(Jiddan(
WasHsalamualikum(warahma(tullahi(wabaraka(tuhu(
Nasrin(AsHSalafiyah(

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Chapter Two: Shahaadah – Testimony and its Nullifiers [Audio # 13]
Meaning of first testimony (Shahadah): laa ilaha illa Allah
Meaning of “laa ilaha” is negating of the shirk in all its kinds entailing disbelief in shirk and all that is
worshipped beside Allah or to the exclusion of Allah, and the meaning of “illa Allah” is affirmation of all
worship to Allah alone having no partner nor associate. Therefore the meaning of of laa ilaha illa Allah is the
firm conviction and attestation that none deserves to be worshipped except Allah and adherence to that and
acting upon it. This is the meaning of laa ilaha illa Allah. Evidences for this is the saying of Allah, “[Soorah
Muhammad 047:019] So know (O Muhammad [sal-Allâhu 'alayhi wa sallam]) that Lâ ilâha illallâh (none has the
right to be worshipped but Allâh), and ask forgiveness for your sin…”
Meaning know that none has the right to be worshipped except Allah alone, this is the meaning in this verse.
And this meaning, this affirmation and this negation came in the Book of Allah in “[Soorah Al-Baqarah
002.256] Whoever disbelieves in Tâghût and believes in Allâh, then he has grasped the most trustworthy handhold that
will never break. And Allâh is All-Hearer, All-Knower.”
Question: What is the meaning of Taghoot?
Answer: Taghoot: is derived from the word togyan in Arabic – which means exceeding the limits. Categories
of taghoot are:
1. Whatever is worshipped instead of or to the exclusion of Allah is a Taghoot
a. Ex: human being who is pleased to be set as object of worship is a taghoot
2. The one who exceeds the limits concerning following and obedience to other than Allah and in setting

others as rivals to Allah then himself is a taghoot.
3. Istihlal: those who make istihlal making permissible what Allah has made impermissible and vice versa
and are obeyed for that are taghoot because they are being set as Lords beside Allah; obeying istihlal is of
three types and they are:
a. If the person obeys them while pleased and content by their saying, giving precedence to their
judgment and discontent with Allah’s ruling then he is a kafir.
b. The person obeys them while accepting Allah’s ruling and knowing that it is the best and most
fitting to men but due to lowly desires in himself he chooses otherwise. For example: he
maybe seeking a job and so forth. In this case, it is not kufr rather he is a fasiq – meaning
rebellion disobedient.
c. The person obeys them due to ignorance thinking that their rulings are those of Allah’s. This is
subdivided into two cases.
i. This person is able to know the truth by himself but he is negligent. In this case, he is
sinful because Allah ordered to ask the people of knowledge when matters are not
known.
ii. The person is not knowledgeable and is unable to learn but he follows them by way of
blind following believing that it is the truth. In this case there is nothing upon him
meaning not held blameworthy.
4. Taghoot also covers all that which opposes Allah’s judgment and this is of different levels and ranks, some
lead to exiting the fold of Islam while others don’t. Some examples on taghoot: soothsayers, magician and
“evil scholars” are taghoots, those (not clear) for being worshipped beside Allah as well as idols are
taghoots. And taghoot maybe also shaytan and/or anyone who is worshipped other than Allah and is
pleased for that and/or calls for it.
Here one should remember a very important benefit explaining the issue of taghoot which is often
misunderstood by enthusiastic young Muslims and this matter and this benefit was mentioned by Shaykh
Sulayman ibn Samhan who said, “It should be known that the one who seeks judgments from the taghoot or
the ruler or rather rules by other than Allah’s rule while believing that these judgments are more perfect and
better than the judgment of Allah and His Messenger then this is disbelief – kufr of creed that takes a person

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out of the fold of Islam as it is mentioned in the ten nullifiers of Islam. However, as the one who does not
believe as such but resorted to the taghoot judgment while believing it to be false then this is of the practical
type of disbelief, alkufrul amali – the practical type, which is a lesser type that does not take a person from
Islam. In addition, anyone – a ruler or ruled who equates the judgment of Allah and His messenger to that of
man or believe that the rules of man are more fitting to our time than the Islamic laws commits kufr.
It is therefore conclude (this is the point of benefit): that the term taghoot in itself does not necessarily translate
into major disbelief and apostasy since every kufr is taghoot but not every taghoot is kufr.
Imam Ibnul Qayyem rahimahu Allah said consider for example that figurative interpretation of Allah’s
Names and Attributes through scholastic ways and giving precedence to the intellect over the legal text as
taghoot, certainly none considers every level of these distortions as a major kufr.
Now continuing with the meaning of laa ilaha illa Allah, the explanation of the verse mentioned, “[002.256]
Whoever disbelieves in Tâghût and believes in Allâh” This is the meaning of laa ilaha illa Allah, denial of
taghoot and affirmation of tawheed. Also, same meaning is in surah Az-Zukruf, “[043:026-027] And (remember)
when Ibrâhîm (Abraham) said to his father and his people: "Verily, I am innocent of what you worship, Except Him (i.e. I
worship none but Allâh Alone) Who did create me; and verily, He will guide me."” Look at the denial – “I am innocent
of what you worship” and affirmation – “except Him who did create me…”.
Meaning of second testimony (Shahadah): Muhammad Rasul Allah
Muhammad Rasul Allah means: Obeying him in that which he enjoins or commands, believing in
that which he related, avoiding all that which he forbade and called us to abstain from, and that Allah should
not be worshipped except in the way that he sallallahu alayhe wa sallam explained and prescribed, legally
prescribed. [Mentioned by Shaykh Muhammad ibn Abdul Wahhab in “Three fundamental principles”. Therefore the
obedience to the Messenger is the obedience to Allah.
Pillars of this testimony are two:
1. Believing in his message
2. Believing that he is a slave worshipper of Allah as he sallallahu alayhe wa sallam mentioned,
“Verily, I am only a slave, so therefore say, slave of Allah and His Messenger.”
So he sallallahu alayhe wa sallam is not to be lifted to a rank above his rank such that he maybe looked up to
possess qualities of divinity or that he knows of the absolute unknown – in absolute sense knowing everything

of the unseen or that he benefits and harms or that he fulfills the needs when asked, and relieves the distress
and Muhammad sallallahu alayhe wa sallam was described by uboodiyyah – by slavery to Allah in the most
honorable stations.
1. Sending of revelation: Surah Al-Furqan: “[025:001] Blessed is He Who sent down the Criterion (of right and
wrong, i.e. this Qur'ân) to His slave (Muhammad [sal-Allâhu 'alayhi wa sallam]) that he may be a warner to the
'Âlamîn (mankind and jinn).”
2. Great journey of honor: Surah Al-Isra: “[017:001] Glorified (and Exalted) is He (Allâh) [above all that (evil) they
associate with Him] Who took His slave (Muhammad [sal-Allâhu 'alayhi wa sallam]) for a journey by night from
Al-Masjid Al-Harâm (at Makkah) to Al-Masjid Al-Aqsâ (in Jerusalem), the neighborhood whereof We have blessed,
in order that We might show him of Our Ayât (proofs, evidences, lessons, signs, etc.). Verily, He is the All-Hearer, the
All-Seer.”
3. In the station of salaah and invocation: Surah Al-Jinn: “[072:019] And when the slave of Allâh
(Muhammad [sal-Allâhu 'alayhi wa sallam]) stood up invoking Him (his Lord – Allâh) in prayer they (the jinn)
just made around him a dense crowd as if sticking one over the other (in order to listen to the Prophet's recitation).”

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Conditions of “laa ilaha illa Allah” are eight and they are:
First: Knowledge as oppose to ignorance: It is a must to have knowledge of it as to what it means, entails,
indicates, affirms, and negates. Allah says, “[Soorah Muhammad 047:019] So know (O Muhammad [sal-Allâhu
'alayhi wa sallam]) that Lâ ilâha illallâh (none has the right to be worshipped but Allâh), and ask forgiveness for your
sin…”
And “[Soorah az-Zukhruf 043:086] except for those who bear witness to the truth knowingly (i.e. believed in the Oneness of
Allâh, and obeyed His Orders), and they know (the facts about the Oneness of Allâh).” Meaning believing in the
tawheed of Allah and they know, they know what it means, they testify by their tongues while they know the
facts in their hearts as to what their tongues testify to.
Hadith of Uthman radi Allahu anhu who said, the Messenger of Allah sallallahu alayhe wa sallam said, “No one
dies while knowing that none has the right to be worshipped except Allah will enter Jannah.”
Many of the people nowadays utter this by their tongue and they know nothing or almost nothing about what

it means and that’s why they fall into shirk while they utter it, while the Mushrikeen (disbelievers) of the time
of the Prophet sallallahu alayhe wa sallam knew well what means and requires and that’s why they said as
“[Soorah Saad 038:005] "Has he made the âlihah (gods) (all) into One Ilâh (God – Allâh). Verily, this is a curious
thing!"”
Second: Certainty as oppose to doubt: Meaning who utters the testimony of laa ilaha illa Allah, he utters that
certain as to what it means having no doubt so if there is only doubt and uncertainty in his heart concerning
what it entails then it would be of no benefit to him. Allah described the believers saying, “[Soorah al-Hujuraat
049:015] Only those are the believers who have believed in Allâh and His Messenger, and afterward doubt not...”
So they are certain, perfect certainty, as for those in doubt are the hypocrites, Allah says about them,“[Soorah
at-Towbah 009:045] It is only those who believe not in Allâh and the Last Day and whose hearts are in doubt that ask
your leave (to be exempted from Jihâd). So in their doubts they waver.”
And in the hadith of Abu Hurayra radi Allahu anhu that the Prophet sallallahu alayhe wa sallam said, “Whoever
says none has the right to be worshipped except Allah, and I am the messenger of Allah, no one shall meet Allah with this
conviction and not doubting that except that he will be admitted to Jannah.” And in another hadith from Abu
Hurayra radi Allahu anhu that the Prophet sallallahu alayhe wa sallam said, “Whoever you meet outside of this
garden, who testify that none has the right to be worshipped except Allah with certainty in his heart, give him the glad
tidings of Jannah.”
Third: Sincerity as oppose to shirk: This kalimah of tawheed does not benefit the one who utters that without
sincerity, Allah says, “[Soorah al-Bayyinah 098:005] And they were commanded not, but that they should worship
Allâh, and worship none but Him Alone (abstaining from ascribing partners to Him), and perform As-Salât (the prayers)
and give Zakât (obligatory charity), and that is the right religion.”
Also, Abu Hurayra radi Allahu anhu narrated that the Prophet sallallahu alayhe wa sallam said, “The most happy
ones to receive my intercession are those who said none has the right to be worshipped except Allah with sincerity from their
hearts.” Also, in the hadith of Uthman radi Allahu anhu that the Prophet sallallahu alayhe wa sallam said, “Allah
has forbade for the hellfire anyone who says none has the right to be worshipped except Allah and they says this seeking the
Face of Allah.”
Forth: Truthfulness as oppose to lying (dishonesty and hypocrisy concerning what it means and entails): The person
must utter with truthfulness, truly from his heart. Proof is the saying of Allah, “[Soorah al-'Ankaboot 029:001003] Alif-Lâm-Mîm. Do people think that they will be left alone because they say: "We believe," and will not be tested. And
We indeed tested those who were before them. And Allâh will certainly make (it) known (the truth of) those who are true,

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and will certainly make (it) known (the falsehood of) those who are liars, (although Allâh knows all that before putting
them to test).”
Imam Bukharee reported from Muadth radi Allahu anhu that the Prophet sallallahu alayhe wa sallam said, “No
one bears testimony there being no one worthy of worshipped except Allah and that Muhammad is Allah’s slave and
Messenger sincerely and truly from heart except that Allah makes hellfire forbidden for him.”
Fifth: Love as oppose to hate: Love of this kalimah which oppose hating or disliking what it implies, so he loves
this kamilah of tawheed and what it entails and loves those who comply with it and with what it entails, Allah
says, “[Soorah al-Baqarah 002.165] But those who believe, love Allâh more (than anything else)...” And Allah says,
“[Soorah al-Maaidah 005:054] O you who believe! Whoever from among you turns back from his religion (Islâm), Allâh
will bring a people whom He will love and they will love Him…”
Sixth: Complete submission (compliance) as oppose to rebellion: So the believer must comply and submit to what
it means and what it implies from the outward and inward actions, so he must comply and submit outwardly
and inwardly for what it means and what it entails. Allah says, “[Soorah an-Nisaa 004:125] And who can be better
in religion than one who submits his face (himself) to Allâh; and he is a Muhsin (a good-doer).”
And Allah says, “[Soorah Luqmaan 031:022] And whosoever submits his face (himself) to Allâh, while he is a Muhsin,
then he has grasped the most trustworthy handhold…” And Allah says, “[Soorah an-Nisaa 004:065] But no, by your
Lord, they can have no Faith, until they make you (O Muhammad [sal-Allâhu 'alayhi wa sallam]) judge in all disputes
between them, and find in themselves no resistance against your decisions, and accept (them) with full submission.”
Seventh: Acceptance as oppose to rejection: So the person must accept what it entails from the worship to Allah
and abandoning any worship to other than Allah, so anyone who says this kamilah and does not accept this
and adheres to it, then he will be like those about whom Allah says in “[Soorah as-Saaffaat 037:035 - 036] Truly,
when it was said to them: "Lâ ilâha illallâh (none has the right to be worshipped but Allâh)," they puffed themselves up
with pride (i.e. denied it). And (they) said: "Are we going to abandon our âlihah (gods) for the sake of a mad poet?"”
So this kamilah (statement) must be accepted in the heart and on the tongue and anyone who does not accept
it and rejects it and acts arrogantly regarding it and arrogantly rejects that, then he is a kafir, as the kuffar of
Quraish rejected it out of arrogance and disdainfulness.
Eighth: Disbelief of everything that is worshipped beside Allah or to the exclusion of Allah: There must be a denial

all these false worship and affirming the worship to Allah alone. And the Prophet sallallahu alayhe wa sallam
said, “Whoever says none has the right to be worshipped except Allah and denies whatever is worship beside Allah, then
his wealth and blood are protected and his accounting is with Allah.”
These conditions that you have heard, they are deducted by the scholars from the Book and the Sunnah and
the scholar Shaykh Abdurrahman bin Hasan Ali-Shaykh mentioned them in his book Fathul Majed.
Conditions of second testimony: Muhammad Rasul Allah
1. Accepting and believing in his message by the heart and uttering it on the tongue
2. And following that which he commanded, and abstaining from that which he forbade
3. And believe what he informed from the former matters that were unknown to us and from the
future matters which Allah told him about and
4. Loving him more than the person loves himself, his wealth, parents, children, and rest of mankind
5. And giving precedence to his saying above saying of anyone
6. And acting according to his sunnah
There are certain nullifiers of this testimony of tawheed: Allah has made it very clear that mankind must
follow Islam and hold to it and dissociate from whatever contradicts it. Declaration – there is none that has

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the right to be worshipped except Allah – not only negates all false deities and confirms worships to Allah; it
also requires complete dissociation from any form of worship to any false deities. Furthermore, the
declaration – Muhammad is the Messenger of Allah and slave of Allah – this requires the belief that
Muhamamd sallallahu alayhe wa sallam is trusted by Allah to deliver the message and that Muhammad
sallallahu alayhe was sallam is to be followed and obeyed because Allah decreed in the Quraan as in “[Soorah alHashr 059:007] And whatsoever the Messenger (Muhammad [sal-Allâhu 'alayhi wa sallam]) gives you, take it; and
whatsoever he forbids you, abstain (from it). And fear Allâh; verily, Allâh is Severe in punishment.”
All the ways and methods that is needed to fulfill this declaration of tawheed are explained in the Quraan and
in the Sunnah. Allah and His Messenger warned that there are ways that lead to shirk, kufr and rejection of
faith, and the Muslims must be very knowledgeable about tawheed so that he does not indulge in practices
and concepts that contradicts the essence of Islam, the most dangerous and widely existing ways that nullify
the tawheed are:

First: Shirk in worship of Allah: Meaning associate something or anyone in the worship of Allah. Allah says,
“[Soorah an-Nisaa 004:116] Verily, Allâh forgives not (the sin of) setting up partners (in worship) with Him, but He
forgives whom He wills, sins other than that, and whoever sets up partners in worship with Allâh, has indeed strayed far
away.”
Second: To set up intermediate between a person and Allah is disbelief: Calling upon them and seeking their
intercession and depending upon them. Those who do this are taking associates with Allah and this is shirk
and Allah says,“[Soorah al-Baqarah 002.022] Then do not set up rivals to Allâh (in worship) while you know (that He
Alone has the right to be worshipped).”
The Prophet sallallahu alayhe wa sallam was asked, which sin is the gravest? He said, that you set up rivals unto Allah
despite the fact that He has created you.
Third: Believing that the Mushriks those who commit shirk are not kafir or doubting their disbelief or depending
them or correcting their belief is kufr. Allah says, “[Soorah al-Maaidah 005:051] And if any amongst you takes them as
Auliyâ', then surely, he is one of them.” This is one of the greatest contradictions to tawheed and here it is
important to caution that many Muslims are reluctant and feel ashamed to say the word kafir to describe a
disbeliever or to point out their act of shirk, some even look at the kuffar with great deal of admiration, fear
and obedience, those have an inferior complex that leads to them to become blind followers and defenders of
the kuffar and their ways. They are at great danger since this may melt their identity. The Muslims’ position
about these matters must be dissociation from kufr and shirk and love for Allah and His Prophet and
believers. Allah says in the Quraan, “[Soorah Aal-'Imraan 003:028] Let not the believers take the disbelievers as
Auliyâ (supporters, helpers) instead of the believers, and whoever does that, will never be helped by Allâh in any way,
except if you indeed fear a danger from them. And Allâh warns you against Himself (His punishment), and to Allâh is the
final return.”
Forth: The belief that guidance by someone other than the Prophet sallallahu alayhe wa sallam is better or that
ruling by other than the rule of Muhammad sallallahu alayhe wa sallam is better, then this is kufr. The rule of
Muhammad sallallahu alayhe wa sallam is the rule of Allah, Allah says, “[Soorah an-Nisaa 004:065] But no, by
your Lord, they can have no Faith, until they make you (O Muhammad [sal-Allâhu 'alayhi wa sallam]) judge in all
disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full
submission.”
Some examples of this: like the belief that system and laws made by men/human beings are better than or
equal to the Shari’ah of Islam, or that Islamic system is not suitable for the contemporary time and that the

Islam is the cause of backwardness of Muslim or the belief that enforcing the punishments prescribed by Allah
such as cutting the hand of a thief or stoning of an adulterer is “not suitable” for this day and age.

8


Fifth: Hating any command or anything of the Prophet sallallahu alayhe wa sallam’s message despite practicing it is
kufr. Allah says, “[Soorah Muhammad 047:009] That is because they hate that which Allâh has sent down (this Qur'ân
and Islâmic laws); so He has made their deeds fruitless.”
Sixth: Mocking any part of Islam or any of Allah’s Names and Attributes is kufr. Allah says, “[Soorah at-Towbah
009:065 - 066] Say: "Was it at Allâh [Subhânahu wa Ta'âla], and His Ayât (proofs, evidences, verses, lessons, signs,
revelations, etc.) and His Messenger [sal-Allâhu 'alayhi wa sallam] that you were mocking?" Make no excuse; you
disbelieved after you had believed. If We pardon some of you, We will punish others amongst you because they were
Mujrimûn (disbelievers, polytheists, sinners, criminals).”
Seventh: Involvement in Magic. Considering it permissible to practice and spread ways that may sway man
from the good things he likes example using magic to saw discord between a man and his wife or to reduce
man to do what he dislikes or is bad for him. These ways of magic are satanic. Allah says, “[Soorah al-Baqarah
002.102] And they followed what the Shayâtîn (devils) gave out (falsely of the magic) in the lifetime of Sulaimân
(Solomon). Sulaimân did not disbelieve, but the Shayâtîn (devils) disbelieved, teaching men magic and such things that
came down at Babylon to the two angels, Hârût and Mârût, but neither of these two (angels) taught anyone (such things)
till they had said, "We are for trial, so disbelieve not (by learning this magic from us)."”
Today we see many people seek help from the so-called fortunetellers, they believe that these tellers know
what will happen this is kufr. The Prophet sallallahu alayhe wa sallam warned in the hadith which is authentic
and it is reported in the Sahih Al-Jamee’, ““whoever goes to a priest or soothsayers or a fortunetellers and believes him
in what he says, has committed kufr and denied what was revealed to Muhammad sallallahu alayhe wa sallam.”
Eighth: Standing by disbelievers, supporting them and helping them against Muslims so they will be the prevalent
one, this is kufr. Allah says, “[Soorah al-Maaidah 005:051] O you who believe! Take not the Jews and the Christians as
Auliyâ' (friends, protectors, helpers), they are but Auliyâ' of each other. And if any amongst you takes them as Auliyâ',
then surely, he is one of them. ”
Ninth: Believing that some special people do not have to follow the Prophet sallallahu alayhe wa sallam, this is kufr

because this negates the second part of the declaration of tawheed – muhammadur rasul Allah. Since this constitutes
desiring a religion other than Islam and Allah says, “[Soorah Aal-'Imraan 003:085] And whoever seeks a religion
other than Islâm, it will never be accepted of him, and in the Hereafter he will be one of the losers.”
Tenth: Completely turning away from the deen of Allah, from Allah’s religion, not learning it and practicing is kufr
(disbelief). Allah says, “[Soorah as-Sajdah 032:022] And who does more wrong than he who is reminded of the Ayât
(proofs, evidences, verses, lessons, signs, revelations, etc.) of his Lord, then turns aside there from? Verily, We shall exact
retribution from the Mujrimûn (criminals, disbelievers, polytheists, sinners).” And Allah also says, “[Soorah al-Ahqaaf
046:003] But those who disbelieve, turn away from that whereof they are warned.”
And it should be pointed out finally that there is no difference in accountability between the one who
seriously commits any of these actions or the one who claims to be just joking, playing or mocking, only
exception is when someone commits any of these acts under compulsion even then his heart must be filled
with faith and tawheed of Allah. And another serious matter is the issue of declaring someone kafir – rulers or
ruled, is not left for the unlearned of the common Muslims or heads hizbi groups or partisan groups or the
likes, it is to be left to the reliable scholars who follow the Quraan and the authentic sunnah in the context of
the salaf’s way of understanding the deen not to innovators and the politically or emotionally driven one. We
must fear Allah in this matter, which has caused and still causes deviation in the ummah at large.
And also a very important matter related to this. Regarding # 1 general statements of imputation of kufr – this
is known as general statement of imputation of kufr (itlaaqut takfeer) – stating in the general sense such as to
say, whoever does or says such and such from what is known to be kufr then he is a kafir. Now its
applicability on a particular person, this is known as takfirul mu3ayyen – applicability of declaring someone in
person as a kafir, it is to impute what is generally stated to be kufr on a particular person. This can be

9


established only after conditions of takfir of imputing kufr as well as all impediments, which may hinder the
imputing of kufr are met.
And there remains – who are the ones who advice on this enormous matter? The imputation of kufr is very
serious and it is not left for common Muslims or the students of knowledge to decide, surely the reliable
scholars following the path of the salaf are the ones who can advice concerning this immense issues. So

people should refrain and hold themselves so as not to hasten to impute kufr on a particular person before the
evidences are established and the impediments are removed and Allah is the most High knows best and in
Him see seek help.
~:~ End ~:~

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Chapter Three: Pillars of Faith [Audio # 14]
One should know Emaan as defined by Ahlus Sunnah: is utterance and attestations by the tongue,
and the conviction and the belief in the heart, attestation of the heart, and the actions of body parts and that it
increases with obedience and decreases with disobedience. Based on the hadith of Jibreel alayhe assalam found
in Sahih Muslim – Pillars of Emaan are six and they are:
1.
2.
3.
4.
5.
6.

Belief in Allah
His Angels
His books
His Messengers
The Last Day
Belief in the Pre-Decree – its Good and its bad

Belief in Allah consists of four matters:
1. His Existence: it is proven by fitrah upon which man is created because he has been created on
this natural inclination to belief in the existence of Allah, his Creator. Also, it is proven by

intellect, shari’ah, and perception.
2. His Lordship: That He is alone the true Lord, without a partner, that He is the Creator, the One
who runs the affairs, causes death and brings to life, that He is the Most Powerful and Most
Strong, and He is the Sustainer of everything. No one denies Allah’s Rububiyah except a
disdainful and arrogant person, Allah says about Firoun (Pharaoh), “[027:014] And they denied them
(those Ayât) wrongfully and arrogantly.” Meaning those signs that were given to Firoun
3. Tawheed of Ulohiya: To single out Allah in His worship, the only true God worthy of being
worship in His divinity, to singling Him in His divinity, singling Him in His worship, no one
deserves to be worshipped except Him.
4. Tawheed of Asma was Sifat: Believe in Allah’s names and attributes by affirming what Allah
affirmed to Himself in His Book or in the Sunnah of His Messenger sallallahu alayhe wa sallam
from the names and attributes in the way that best fits His Majesty, without distortion nor
negation nor assigning a how nor resemblance or setting equivalence to Allah.
Belief in Angels: The angels are
•
•
•
•
•
•

A world from the world of the unseen
Allah created them from light as came in hadith of Sahih Muslim
Slaves of Allah
Do not disobey Allah in any commands
And they have no particular share of Allah’s Lordship nor of His Divinity
So many, only Allah knows how many they are and only Allah enumerates them

Belief in Angels comprises of four matters:
1. Their Existence

2. Belief in the names of those whose names Allah informed us of like Jibraeel, Mikayel specifically,
and those whose names we don’t know, we believe in them generally
3. Belief in their qualities, description as Allah mentioned in the Quraan, “[Soorah Faatir 035:001] All
praise and thanks are Allâh's, the (only) Originator [or the (Only) Creator] of the heavens and the earth, Who
made the angels messengers with wings, two or three or four. He increases in creation what He wills. Verily,
Allâh is Able to do all things.” Prophet sallallahu alayhe wa sallam saw Jibraeel in his real form upon
which he was created, and the angels have the ability to take different forms, they came as guest to

11


Prophet Ibrahim alayhe assalam Lut, Jibraeel alayhe assalam used to come to our Prophet sallallahu
alayhe wa sallam in different ways and forms.
4. We believe in that which we know of their deeds like their worship and their tashbeeh – like Allah
is above ever imperfection, Allah says in “[Soorah al-Anbiyaa 021:019 - 020] To Him belongs whosoever
is in the heavens and on earth. And those who are near Him (i.e. the angels) are not too proud to worship
Him, nor are they weary (of His worship). They (i.e. the angels) glorify His Praises night and day, (and) they
never slacken (to do so).” Some of them have particular tasks like
A. Jibraeel is entrusted with wahi – revelation
B. Israfeel is entrusted with the blowing of the trumpet
C. Mikayel is entrusted with rain
D. Ridhwaan is the keeper of Jannah
E. Malik is the keeper of Hell
F.
And from them are those carry the Throne of Allah
G. For each person there are angels in succession as guard from before and behind them
as Allah says in the Quraan, “[Soorah ar-Ra'd 013:011] For him (each person), there are
angels in succession, before and behind him. They guard him by the Command of Allâh.”
H. There are those who record the deeds of the servants of Allah, as Allah says in the
Quraan, “[Soorah Qaaf 050:017] (Remember) that the two receivers (recording angels) receive

(each human being), one sitting on the right and one on the left (to note his or her actions).”
Fruits of belief in the Angels:
1. Knowing the Greatness of Allah and His Magnificence because the greatness of the created indicates
the Greatness of the Creator
2. Giving thanks to Allah and having gratitude to Him for His care concerning the children of Adam
where Allah has assigned those who guard the slaves of Allah and those who record their deeds.
3. Loving the angels for what they do from the worship of Allah because they are from the ibaadah of
Allah, slave believers of Allah
4. This also teaches us to be patient on the acts of worship and to have tranquility in executing them
because when the Muslims knows the conditions of the angels and their state of obedience to Allah so
he would feel comfort and at ease when alone when he believes that Allah has created those who
guard him from the angels.
Belief in the Books: These the books sent down upon the Messengers as guidance for the creation and as
mercy to them, Allah says, “[Soorah ash-Shooraa 042:015] "I believe in whatsoever Allâh has sent down of the Book
[all the holy Books, – this Qur'ân and the Books of the old from the Taurât (Torah), or the Injîl (Gospel) or the Pages of
Ibrâhîm (Abraham)] and I am commanded to do justice among you."”
Belief in the Books comprises of four matters:
1. To believe that they are truly sent down from Allah
2. Believing in those names, names of Books, which Allah informed us of like Quraan, Injeel, Jabur,
Tawrah as to those, which we don’t know their names, then we believe in that in general.
3. Believing in the news therein like: all the news in the Quraan and the information in the Quraan and
also the news from the early scriptures that were not changed or altered and checking on this is by
way of our Book, the Quraan.
4. Acting according to the rulings in the Quraan except for what is abrogated. As to the former Books,
the Quraan abrogated them all. Allah says, “[Soorah al-Maaidah 005:048] And We have sent down to you
(O Muhammad [sal-Allâhu 'alayhi wa sallam]) the Book (this Qur'ân) in truth, confirming the Scripture (Books)
that came before it and Muhaiminan (trustworthy in highness and a witness) over it (old Scriptures).”

12

Belief in Messengers:
First of the messengers was Noah alayhe assalam, proof is the long hadith of Sahih Bukhari on
intercession, “Then they will go to Adam and say, 'You are Adam, the father of the people. Allah created you with His
Own Hand and made you reside in His Paradise and ordered His angels to prostrate before you, and taught you the names
of all things, will you intercede for us with your Lord so that He may relieve us from this place of ours? Adam will say, 'I
am not fit for this undertaking.' He will mention his mistakes he had committed, i.e., his eating off the tree though he had
been forbidden to do so. He will add, 'Go to Noah, the first Messenger sent by Allah to the people of the Earth.'” [Sahih AlBukhari]
Final and last Messenger is our Prophet Muhammad sallallahu alayhe wa sallam, Proof is the saying of Allah,
“[Soorah al-Ahzaab 033:040] Muhammad [sal-Allâhu 'alayhi wa sallam] is not the father of any of your men, but he is
the Messenger of Allâh and the last (end) of the Prophets. And Allâh is Ever All-Knower of everything.” Messengers are
the best slaves of Allah and the best creation. Allah says after mentioning some of them names, “[Soorah alAn'aam 006:086] And Ismâ'îl (Ishmael) and Al-Yasaa' (Elisha), and Yûnus (Jonah) and Lût (Lot), and each one of them
We preferred to the 'Âlamîn [mankind and jinn (of their times)].”
And the sending of Messengers is a blessing and a favor from Allah upon mankind because the need of
mankind to the messengers and the message and since they carry the message from Allah is more than their
need of food and drink and more than the need of ill person to his doctor, Allah says, “[Soorah al-Baqarah
002.213] Mankind was one community and Allâh sent Prophets with glad tidings and warnings, and with them He sent
down the Scripture in truth to judge between people in matters wherein they differed.”
And the best of them are those firmly established on Deen and the steadfastness in deen and they are five:
Noah, Musa, Isaa, Ibrahim, Muhammad alayhim assalatu was salam, and the best of five are Muhammad and
Ibrahim, and the best of the two is Muhammad sallallahu alayhe wa sallam, therefore he is the best of all
Prophets and Messengers.
Belief in the Last Day: It is called the Last Day since there is no day after it. Allah says, “[Soorah al-Baqarah
002.004] And who believe in that (the Qur'ân and the Sunnah) which has been sent down (revealed) to you (Muhammad
[sal-Allâhu 'alayhi wa sallam]) and in that which was sent down before you [the Taurât (Torah) and the Injîl (Gospel)]
and they believe with certainty in the Hereafter. (Resurrection, recompense of their good and bad deeds, Paradise and
Hell).”
Belief in the Last Day Comprises of three matters:
1. Belief in resurrection after death: Proofs are the saying of Allah, “[Soorah at-Taghaabun 064:007] The
disbelievers pretend that they will never be resurrected (for the Account). Say (O Muhammad [sal-Allâhu 'alayhi

wa sallam]): "Yes! By my Lord, you will certainly be resurrected, then you will be informed of (and recompensed
for) what you did; and that is easy for Allâh."” And also Allah says,“[Soorah al-Muminoon 023:015 - 016]
After that, surely you will die. Then (again), surely you will be resurrected on the Day of Resurrection.”
2. Belief in recompense: Proof is the saying of Allah, “[Soorah al-Ghaashiyah 088:025 - 026] Verily, to Us
will be their return; Then verily, for Us will be their reckoning.”
3. Belief in what will occur on the Day of Resurrection such as:
a. Intercession (safa)
b. Scale (Mizan)
c. Pool (Haud)
d. Giving records
e. Bridge (Sirat)

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Intercession taking place on the Day of Resurrection are of six types:
1. Greatest intercession: this concerns the people gathering and waiting the decree of Allah judging
them, mankind will suffer greatly on the Day of Resurrection and as result they will look for someone
to intercede with Allah on their behalf so Allah starts taking the account of their deeds and they will
go to Adam asking him to intercede and he will excuse himself and direct them to Noah, who will
direct to Ibrahim who will direct them to Musa and he will direct them to Isa who will say like those
before him that Allah is today angry like He has never been before nor will He ever be angrier and Isa
alayhe assalam will instruct them to go to Muhammad sallallahu alayhe wa sallam who will take the
responsibility and intercede with Allah on their behalf and Allah will give him permission and then
Allah will begin taking accounts of their deeds. The detail of this is found in Sahih Al-Bukhari in the
long hadith of intercession.
2. Intercession for people of Jannah to be admitted to it
3. Intercession of the Prophet sallallahu alayhe wa sallam on behalf of his uncle Abu Talib asking Allah to
lighten his punishment because of the position of Abu Talib’s support of the Prophet sallallahu alayhe
wa sallam ****(these three types of intercession are for our Prophet sallallahu alayhe wa sallam Only)****

4. Intercession for those who deserve to enter Hell that they do not enter Hell
5. Intercession for those who will be admitted to Hell that they be taken out from it
6. Intercession for the people of Paradise that their rank in Jannah be raised high
Conditions for Intercession are two:
1. Permission from Allah for the intercessor to intercede
2. The Pleasure of Allah for the one on whose behalf intercession is sought
Pool (Haud):
•
•
•

Great mass of water given to the Prophet by Allah and
This ummah will attend to it on the Day of Resurrection and
Whoever deviated from the sunnah will be prevented from drinking its water

As to the description of the pool:
•
•
•
•
•
•

Its water is whiter than milk
Sweeter than honey
It has as many cups as the stars in the sky
Its length and width is distance of a month’s journey
It is already in existence
Whoever drinks from it once will never feel thirsty again

A Bridge over Hell (Sirat): It is the bridge extended over hell and the people will pass over the bridge and the
pace of people on that bridge will be in accordance with their deeds. The Prophet sallallahu alayhe wa sallam
said, as-sirat is a bridge extended over hell on which feet shall not be firm. It has thorns and hooks as those of
assa’dan, these are trees that has a lot of thorns and it is sharper than sword and thinner than hair, on each
side are hooks to pull down whoever it is commanded to pull down, people will pass on it in accordance to
their deeds:
•
•
•
•
•
•

Some of them will cross the bridge very fast like lightening
Others like wind
Others like a good horse
Others like those who walk
Some like those who crawl
Others will cross it sustaining scratches and cuts

14


•

While the rest will land in hell

Scale (Mizan): It will be set on the Day of Resurrection weighing man’s deeds and it is a true and real scale
with two actual sides on it. Allah says, “[Soorah al-Anbiyaa 021:047] And We shall set up Balances of justice on the
Day of Resurrection, then none will be dealt with unjustly in anything. And if there be the weight of a mustard seed, We

will bring it. And Sufficient are We to take account.”
He whose good deeds are more than his bad deeds shall prosper and go to Jannah and he whose are bad
deeds are more than his good deeds, will suffer miserably in the Hellfire. The people whose good and evil
deeds are equal, then Allah has referred to them as people of ‘Araf, as came in Surah Al-‘Araf. They neither
deserve Hell nor Jannah due to either of their deeds, good or evil. But finally they will be admitted to paradise
after forgiving their offenses, which they dealt with one another in this world. Disbelievers and hypocrites
have no good deeds to weigh for them, their good deeds are like ashes blown away in a windy day, scattered
dust. Allah says, “[Soorah al-Furqaan 025:023] And We shall turn to whatever deeds they (disbelievers, polytheists,
sinners) did, and We shall make such deeds as scattered floating particles of dust.” And also Allah says in“[Soorah
Ibraaheem 014:018] The parable of those who disbelieved in their Lord is that their works are as ashes, on which the wind
blows furiously on a stormy day; they shall not be able to get aught of what they have earned. That is the straying, far
away (from the Right Path).”
Handing of Records: This would be the record the angels have written and enumerated there and recorded
what man has done in his life. Allah says, “[Soorah al-Israa 017:013 - 014] And We have fastened every man's deeds
to his neck, and on the Day of Resurrection, We shall bring out for him a Book which he will find wide open. (It will be
said to him): "Read your Book. You yourself are sufficient as a reckoner against you this Day."”
The Questioning (Hisaab): Proof is the saying of Allah, “[Soorah al-Ghaashiyah 088:025 - 026] Verily, to Us will
be their return; Then verily, for Us will be their reckoning.” Those who get their records on right hand will be the
successful ones; those who get on left hands or behind their neck are miserable ones.
Al-‘Ard: Display and reckoning. All mankind will be displayed before Allah. Allah says in “[Soorah al-Kahf
018:048] And they will be set before your Lord in (lines as) rows, (and Allâh will say): "Now indeed, you have come to Us
as We created you the first time. Nay, but you thought that We had appointed no Meeting for you (with Us)."” In a
hadith found in Sahih Al-Bukhari and Muslim, the Prophet sallallahu alayhe wa sallam said that Allah will speak to
everyone of you directly without a translator.
Signs of the Final Hour: There are major and minor signs; some of them already took place, such as:
1. Life and death of our Prophet sallallahu alayhe wa sallam, his sending and his prophet-hood
2. Conquest of Jerusalem (Al-Quds)
3. Trail and affliction of first century of Hijrah
Other Minor signs are:
1.

2.
3.
4.

Building of fancy Masjid
Prevalence of afflictions, alcohol consumption and promiscuity
Excessive massacre – killing
Shepherd competing in erecting tall buildings

Major signs are:
1. Al-Mahdi: A just ruler. The Prophet sallallahu alayhe wa sallam said, were there only one day left
from the life of this world, Allah would have extended it until He sends a man from me or from
my household whose name is like mine and whose father name is like my father name, so it’s
going to be Muhammad ibn Abdullah; and this Mahdi mentioned in this hadith is not the

15


mythical Mahdi of the Rafidah of the Shi’a who believe that he is trapped or hidden in a tunnel for
over 1,000 years and whose name is Muhammad bin Hasan bin Hasan Al-Askari. This is a myth.
2. Dajjal: the most serious test that all Messengers warned their people about.
3. Blowing of the Trumpet: A day will come when every living creature will die, then after a certain
period of time Allah will revive His slaves and they will be assembled naked, bear footed and
uncircumcised, the way they were born, to question them about what they did in the world after
that they will end up in the final abode, Jannah or the Fire, this day is called the Day of
Resurrection. Allah says, “[Soorah az-Zumar 039:068 - 069] And the Trumpet will be blown, and all who
are in the heavens and all who are on the earth will swoon away, except him whom Allâh wills. Then it will
be blown a second time, and behold they will be standing, looking on (waiting). And the earth will shine with
the light of its Lord (Allâh, when He will come to judge among men), and the Book will be placed (open), and
the Prophets and the witnesses will be brought forward, and it will be judged between them with truth, and

they will not be wronged.”
Belief in Death: This is the minor resurrection.
Belief in affliction and questioning in the grave: When the dead is buried; two angels will attend him; who
will make him sit and question him angrily: Who is your Rabb? What is your Deen? Who is your Prophet?
For the believer, this will be the last test he will under go. Allah says, “[Soorah Ibraaheem 014:027] Allâh will
keep firm those who believe, with the word that stands firm in this world (i.e. they will keep on worshipping Allâh Alone
and none else), and in the Hereafter. And Allâh will cause to go astray those who are Zâlimûn (polytheists and wrong
doers), and Allâh does what He wills.” So the believer will answer, my Lord is Allah, my deen is Islam, and my
messenger is Muhammad sallallahu alayhe wa sallam, so Allah will announce, my slave has told the truth, give
him bedding from Jannah, clothe from Jannah and open for him a gate to Jannah.
As for the hypocrites and disbelievers, they will answer with confusion saying, Ah! Ah! I don’t know, I heard
people say something so I repeated it. So Allah will announce, my slave has lied, give him bedding from fire
and open for him a gate to fire and thereupon such will be struck with iron (rod) and he will give out an
extremely loud scream, which will be heard by everything except for men and jinn. Were they to hear it, they
will drop dead. And Abu Dawud and others report this and it is authentic.
Pre-Decree – its good and its bad (Al-Qadr): Pre-ordainment of Allah concerning all the creation in
according with His foreknowledge and as necessitated by His Wisdom. Allah says, “[Soorah al-Furqaan
025:002] He to Whom belongs the dominion of the heavens and the earth, and Who has begotten no son (children or
offspring) and for Whom there is no partner in the dominion. He has created everything, and has measured it exactly
according to its due measurements.”
Types of Qadr are four:
1. General Qadr: Decree of Allah concerning everything meaning He knew of it, He wrote it, willed
it and created it. This is Takdirul ‘Amma. The Prophet sallallahu alayhe wa sallam said, Allah predecreed due measures for all creations before He created the heavens and the earth by 50,000 years and His
Throne was on water.
2. Takdir Al-Umri: This is the decree as to what will occur to the slave in his life until his death.
Proof for this is the hadith of Prophet sallallahu alayhe wa sallam where he said, “Verily the creation of
each one of you is brought together in his mother's womb for forty days in the form of a nutfah (a drop), 'Then
he becomes an `alaqah (clot of blood) for a like period, then a mudghah (morsel of flesh) for a like period,
'Then there is sent to him the angel who blows his soul into him 'And who is commanded with four matters:
to write down his rizq (sustenance), his life span, his actions, and whether he will be happy or unhappy (i.e.

whether or not he will enter Paradise).” [Al-Bukhari and Muslim]
3. Annual Takdir: this takes place in the night of Qadr, Allah says, “[Soorah ad-Dukhaan 044:004]
Therein (that night) is decreed every matter of ordainments.” Allah decrees every matter of ordainment
in this night such as giving death, honor, might etc.

16


4. Takdirul Yawmi – Daily pre-ordainment: Allah, the Exalted says, “[Soorah ar-Rahmaan 055:029]
Every day He is (engaged) in some affair (such as giving honor or disgrace to some, life or death to some)!”
Stages of Qadr are four:
1. Knowledge: the foreknowledge of Allah, meaning Allah Knows everything that took place or will
take place from past and future, nothing is hidden from Him, He Knows everything in detail and
in general
2. Wrote down: to believe that Allah Wrote everything in the preserved tablet. Proof is the saying of
Allah, “[Soorah al-Hajj 022:070] Know you not that Allâh knows all that is in the heaven and on the earth?
Verily, it is (all) in the Book (Al-Lauh Al-Mahfûz). Verily, that is easy for Allâh.”
3. Willed: to believe that all creation does not come to exist except by Allah’s Will and nothing take
place in the heavens or in the earth without the Will of Allah and His Wish. Proof is the saying of
Allah, “[Soorah Yaaseen 036:082] Verily, His Command, when He intends a thing, is only that He says to
it, "Be!" – and it is!”
4. Created: to believe that all creation is the creation of Allah. Proof is the saying of Allah, “[Soorah
ar-Ra'd 013:016] "Allâh is the Creator of all things..."” And also in“[Soorah az-Zumar 039:062] Allâh is
the Creator of all things, and He is the Wakîl (Trustee, Disposer of affairs, Guardian) over all things.”

~:~ End ~:~

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Chapter Four: Tawheed – Shirk Opposes Tawheed [Audio # 15]
Tawheed is of three categories:
1. Tawheed Ar-Rububiyyah: It means singling Allah alone as the Creator and as the Possessor of the
kingdom and to Him belongs the creation and the commandment and He is the One that runs all the
affairs. And this type of tawheed the mushrik, the pagans attested to it, as Allah tells us in“[Soorah alMuminoon 023:086 - 087] Say: "Who is (the) Lord of the seven heavens, and (the) Lord of the Great Throne?"
They will say: "Allâh." Say: "Will you not then fear Allâh (believe in His Oneness, obey Him, believe in the
Resurrection and Recompense for every good or bad deed)?"”
2. Tawheed Al-Uluhiyyah: It means singling Allah alone in all worships, having done that sincerely for
Him only like invocation, making vows, sacrifices and so forth and this is the message of all the
messengers from first to the final and last one Muhammad sallallahu alayhe wa sallam. In the past, they
called their respective nations to that and in the message of the Muhammad sallalhu alayhe wa sallam is
for all mankind calling them to single Allah alone as the only true God worthy of being worship,
Allah says,“[Soorah an-Nahl 016:036] And verily, We have sent among every Ummah (community, nation) a
Messenger (proclaiming): "Worship Allâh (Alone), and avoid (or keep away from) Tâghût (all false deities, i.e. do
not worship anything besides Allâh)."”
3. Tawheed Al-Asma was-Sifat: Singling Allah alone as the One qualified with the most perfect
attributes and names, affirming all of His Names and Attributes to Him in the manner that suits His
Majesty resembling Him to no one or to anything, affirming them without figurative interpretation,
without distortion of their meaning, without negating their meaning, without describing a manner nor
likening Him to anything as He the Most High asserted in “[Soorah ash-Shooraa 042:011] There is nothing
like Him, and He is the All-Hearer, the All-Seer.”
These are the categories of tawheed and the thing that opposes tawheed is known as shirk and shirk means
directing any kind of worship to other than Allah like invocation, seeking help, seeking refuge, making vows
from other than Allah or to other than Allah or in other than Allah in that which is only Allah is able to do or
deliver.
Categories of Shirk are three:
1. Greater Shirk
2. Lesser Shirk
3. Hidden Shirk
In origin people were on Tawheed as Ibn Abbas radi Allahu anhuma said, between Adam alayhe assalam and

Noah alayhe assalam there were 10 generations, all of them were upon Islam. Ibnul Qayyem said, this saying is
the correct one and Ibn Kathir considered this to be the correct saying. First occurrence of Shirk first took
place in the people of Noah alayhe assalam.
Major shirk requires the invalidity of deeds and eternal punishment in hell if the person dies upon that. Allah
says, “[Soorah al-An'aam 006:088] But if they had joined in worship others with Allâh, all that they used to do would
have been of no benefit to them.” And it is the greatest sin.
When Abudullah ibn Masud asked the Prophet sallallahu alayhe wa sallam which sin is the greatest? The
Prophet sallallahu alayhe wa sallam said, that you set up as a rival to Allah while He is the One created you. It is the
great injustice, oppression and transgression. This is concerning the greater shirk. It nullifies the deeds and
renders them futile. It is replete in the Quraan. Anyone who dies on this sin, then he will not be forgiven and
the Jannah will be forbidden for him, Allah asserted, “[Soorah an-Nisaa 004:048] Verily, Allâh forgives not that
partners should be set up with Him (in worship), but He forgives except that (anything else) to whom He wills; and whoever
sets up partners with Allâh in worship, he has indeed invented a tremendous sin.”

18


And “[Soorah al-Maaidah 005:072] Verily, whosoever sets up partners (in worship) with Allâh, then Allâh has forbidden
Paradise to him, and the Fire will be his abode. And for the Zâlimûn (polytheists and wrong doers) there are no helpers.”
As Ibn Masud radi Allahu anhu related that the the Prophet sallallahu alayhe wa sallam said, “Whoever dies while
invoking others beside Allah will be admitted to Hellfire.”
From the types of Major Shirk are:
1. Invoking the dead and the idols, Allah reminds us concerning the pagans – the expression of the
pagans regarding their object of worship in, “[Soorah az-Zumar 039:003] "We worship them only that they
may bring us near to Allâh.”
2. Seeking deliverance and rescue in these objects of worship, Allah said warning about this in, “[Soorah
Yoonus 010:106 - 107] "And invoke not besides Allâh any such that will neither profit you nor harm you, but if
(in case) you did so, you shall certainly be one of the Zâlimûn (polytheists and wrong doers)." And if Allâh touches
you with harm, there is none who can remove it but He”
Difference between seeking deliverance and rescue and dua (invocation) is that Dua is general regarding all

situations, however istigacha (seeking deliverance and rescue) it is invocation of Allah at times of distress and
hardship.
3. Making vows to these objects of worship and sacrificing for them because making vows is worship
and also slaughtering is worship and offering sacrifice is worship, which cannot be directed except to
Allah. In the hadith of Ali radi Allahu anhu that he said the Prophet sallallahu alayeh wa sallam told me
four words:
a. Curse of Allah is upon the one who sacrifices for other than Allah
b. Curse of Allah is upon the one who curses his/her parents
c. Curse of Allah is upon the one who gives protection and helps to an innovator (who causes mischief or
innovates in the deen)
d. Curse of Allah is upon one who changes the landmark’s limit.
Lesser Shirk: This refers to that which is affirmed in the Quraan and Sunnah, affirmed as being shirk but not
as of the type of the major one like
1. Showing off
2. Swearing by other than Allah
3. Saying: Allah wills and such and such wills
And lesser shirk covers every means and ways that leads to greater shirk – from intentions, sayings, and
actions which do not reach the level of worship.
The Prophet sallallahu alayhe wa sallam said, “The thing I most fear for you is lesser shirk”, he was asked what’s that? He
said, “It is Riya” meaning showing off and it is a major defect, which requires treatment and training of the self
upon ikhlas (sincerity). The Riyah – showing off is of different levels and they are:
1. Like the One who intends other than Allah in his deeds but he wants people to know that he is like
them (he is doing these things) meaning like the one who prays in front of people and amongst them but
if he is alone he does not pray, this is a kind of hypocrisy in fact. Allah says, “[Soorah an-Nisaa 004:142]
Verily, the hypocrites seek to deceive Allâh, but it is He Who deceives them. And when they stand up for As-Salât
(the prayer), they stand with laziness and to be seen of men, and they do not remember Allâh but little.”
2. His intention is for Allah, but if people see him, then he becomes motivated in the worship and
beautifies it, in a hadith narrated by Muhbub bin labid that the Prophet sallallahu alayhe wa sallam said, O
people be aware of the shirk that is hidden, they said, O Messenger of Allah, what is this shirk? He said, the person
stands to pray, then beautifies his prayer because when he sees people are looking at it, this is the shirk that is

hidden. This hadith Imam Adhdhahabee graded as good and also hasan by Shaykh Albanee. So this

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kind of show off relates to the description of ibadah, its quality, not its origin, it is forbidden because it
reflects the magnification of the created
3. The person’s intention is Allah in addition to showing off to the people and does not refrain from
showing off, this is the kind, which invalidates the deed
4. A person indulges in the worship and leaves it and then people praise him, there upon he settles for
their praise and is pleased by that. And this takes of him from the hardship of the worship and looks
for the praise of people and this indicates a hidden riya in his heart and people differ in terms of the
extent of the fourth type.
As to people praising the person upon a righteous deed, which he did without him seeking their praise, then
this is not riya. So if the person does an action sincerely for Allah and people praise Him while he does not
really like for them to know of his actions but he is pleased by the favor of Allah upon him and His tawfeeq
and His favor of success upon him. There is no harm in that. Allah says, “[Soorah Yoonus 010:058] Say: "In the
bounty of Allâh, and in His Mercy (i.e. Islâm and the Qur'ân); – therein let them rejoice." That is better than what (the
wealth) they amass.” Hadith of Abi Dhar radi Allahu anhu, he said O Messenger of Allah, you see the person doing good
actions and good deeds and people praise him for that, so the Prophet sallallahu alayhe wa sallam said, it is the glad
tidings for the believer.
Swearing by other than Allah: The Prophet sallallahu alayhe wa sallam said, anyone who swears by other than
Allah then he commits shirk. Reported by Imam Ahmed with a good chain of narration. Also, reported by Abu
Dawud and At-Tirmidhi with authentic chain from the hadith of Umar radi Allahu anhu who said, the Propeht
sallallahu alayhe wa sallam said, whoever swears by other than Allah then commits kufr or shirk. And this is of the
lesser shirk, which the Prophet sallallahu alayhe wa sallam forbade. Also, from the hadith of Ibn Umar radi
Allahu anhuma raised to the Prophet sallallahu alayhe wa sallam, Allah forbids you that you swear by your fathers,
whoever wants to swear let him swear by or otherwise keep silent.
And the people of knowledge are upon ijma (agreement) that it is forbidden to swear by other than Allah.
Imam Abdul Bar said, it is not permissible to swear by other than Allah by way of agreement. And this could

turn to be a greater shirk if the one who makes swearing believes that the one he swears upon has certain
qualities of divinity thus he magnifies him to the extend that he swears by him. This can take one out of the
fold of Islam because this constitutes greater shirk.
Shirk in wording and statement: Prophet sallallahu alayhe wa sallam said, don’t say what Allah willed and such and
such willed but say, what Allah willed then such and such willed. Reported by Abu Dawud from Hudayfa radi
Allahu anhu with an authentic chain of narration. It was also called shirk in one narration from Katilah radi
Allahu anhu, he mentioned that a Jew came to the Prophet sallallahu alayhe wa sallam and said you commit shirk when
you say, “What Allah willed and I willed” and that you say, “by the kaba”, so the Prophet sallallahu alayhe wa sallam
commanded them if they wanted to swear, to swear saying, “by the Rabb of the Kabaa” and he commanded them to say,
“What Allah willed then you willed.” Ibn Kathir said that chain of narration of this report is disputed, there is
difference of opinion regarding its isnad and Al-Hafiz ibn Hajar considered its good as in Al-Isaba and
Shaykh Muqbil said, its sahih as in his Sahih al-Musnad.
Also from the similar type of wording is for the person to say, “Had it not be for Allah and such and such”
and the correct wording is to say, “Had it not be for Allah then such and such” and also like saying, “I seek
refuge in Allah and you” but the correct wording is to say, “I seek refuge in Allah then in you.” Also, adding
certain things and their occurrence to other than Allah for example, “Had it not been for the guard the thief
would have come” or “Had it not been for medicine, I would have been destroyed.” All of these oppose the
perfection of Tawheed; so all these must be added to the Will of Allah and to Allah initially and if the cause is
to be mentioned and its benefit, then the person should say, “If it were not for Allah then such and such”
why? Because as Imam As-Sadi said, so that it will be known that causes are linked to Allah’s pre-decree.
So the lesser shirk does not necessitate apostasy nor does it necessitate eternal stay in hell if the person is
punished for it, but it opposes the perfection of the obligated tawheed. So these are the three categories of the
lesser shirk:

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1. Swear by other than Allah
2. Riya (showing off)
3. Hidden shirk

It is permissible as Shaykh Ibn Bazz said, it is permissible to divide shirk into two types only: greater and
lesser and the hidden shirk is part of both, it occurs in the greater shirk like the shirk of the hypocrites because
they conceal their futile creeds and put in the outward Islam as way of show off and fearing for themselves
and it is also part of lesser shirk as in the hadith described earlier. And this categorization was done earlier by
Imam Ibnul Qayyem rahimahu Allah and Shaykh Ibn Bazz preponderated it.
And one should be very much concerned with lesser shirk especially the aspect that we talked about which is
the hidden shirk where the person maybe indulging in it while he feels not because it is more hidden than
what we often think and thus we must strive to shun off this hidden aspect of shirk and seeking refuge in
Allah and seeking His help in that. And in one narration from Abu Musa Al-Asari reported that the Prophet
sallallahu alayhe wa sallam admonished us in one sermon saying, “O people fear this type of shirk for it is more hidden
than the creeping of the ant, so someone said, how can we protect ourselves when it is more hidden than creeping of the ant
O Messenger of Allah, He said, say,

‘O Allaah, I take refuge in You lest I
should commit shirk with You
knowingly and I seek Your
forgiveness for what I do
unknowingly.’ [Reported by Imam
Ahmed]

~:~ End ~:~

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Chapter Five: Pillars of Islam – 1 – Belief in Allah [Audio # 16]
First Pillar of Islam: laa ilaha illa Allah wa anna muhammadur rasul Allah, which means that none
has the right to be worshipped except Allah and Muhammad is Allah’s slave and Messenger. So what’s the
meaning of laa ilaha illa Allah? The meaning of laa ilaha illa Allah is the conviction and firm attestation that
no one deserves to be worshipped except Allah, and abiding by that and acting accordingly. So worshipping

Allah and staying away from associating partners with Him in worship, this is the real meaning of laa ilaha
illa Allah.
And unfortunately, many, many Muslims in our time don’t know the meaning of laa ilaha ill Allah, and in
fact Allah asserted to His Prophet sallallahu alayhe wa sallam the importance of knowing the meaning of laa
ilaha illa Allah, when He said, “[Soorah Muhammad 047:019] So know (O Muhammad [sal-Allâhu 'alayhi wa
sallam]) that Lâ ilâha illallâh (none has the right to be worshipped but Allâh), and ask forgiveness for your sin…” So this
means, know O Muhammad, that none deserves to be worshipped except Allah, the true God and seek Him
for forgiveness.
There are two pillars for first testimony – laa ilaha illa Allah – and they are:
1. Laa ilaha – Negation: ascribing partners in all forms and all ways rejecting disbelief in anything
worshipped beside or to the exclusion of Allah
2. Illa Allah – Affirmation: this affirms that none deserves to be worshipped except Allah.
This meaning came in the Book of Allah; “[Soorah al-Baqarah 002.256] Whoever disbelieves in Tâghût and believes
in Allâh, then he has grasped the most trustworthy handhold that will never break. And Allâh is All-Hearer, All-Knower.”
“Whoever disbelieves in Tâghût” – this is negation, “and believes in Allâh” – this is affirmation. So this is the
meaning of Laa ilaha illa Allah. 8
Question: What is the meaning of second testimony – Muhammad Rasul Allah?
Answer: It means to obeying him in that which he commanded, to believing him in that which he reported,
and keeping away from that which he forbade and called us to stay away from and that Allah is to be
worshipped only in that which he – Muhammad sallallahu alayhe wa sallam prescribed. This is the meaning of
Muhammad Rasul Allah and again this meaning is understood by few, whom Allah’s mercy is upon.
Obedience to the Prophet sallallahu alayhe wa sallam is from obedience to Allah. Allah says, “[Soorah Aal'Imraan 003:031] Say (O Muhammad [sal-Allâhu 'alayhi wa sallam] to mankind): "If you (really) love Allâh, then follow
me (i.e. accept Islâmic Monotheism, follow the Qur'ân and the Sunnah), Allâh will love you and forgive you your sins.
And Allâh is Oft-Forgiving, Most Merciful."” It is a test for those who claim that they follow Allah, test is: if you
really love Allah and you claim you love Him, love His Messenger, then follow me, then what will be
consequence of that Allah will love you and forgive you of your sins. It also means to believing in the
messenger in that which he related and informed of the past news and of the future ones that which he told
about matters of the unseen which Allah informed either in some details in some case or in general, This is
from the great obligation. And also to keep away from that which he sallallahu alayhe wa sallam commanded
us to stay away from, this is vividly stated in“[Soorah al-Hashr 059:007] And whatsoever the Messenger

(Muhammad [sal-Allâhu 'alayhi wa sallam]) gives you, take it; and whatsoever he forbids you, abstain (from it). And fear
Allâh; verily, Allâh is Severe in punishment.”
Also, the Messenger of Allah sallallahu alayhe wa sallam said, in any matters which I command you to do, then do of it
what you are able to, and that which I forbade you to stay way from, then keep away from it. And that from the
meaning is that we worship Allah in that which the Messenger sallallahu alayhe wa sallam prescribed and that’s
why one of the condition of acceptance of deed is the following of the Messenger of Allah sallallahu alayhe wa
sallam.

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Every action must therefore fulfill two conditions:
1. Sincerity in deeds meaning deeds to be done for the Pleasure of Allah,
2. Following the way of the Messenger of Allah sallallahu alayhe wa sallam because he sallallahu alayhe wa
sallam said, “whoever does something which is not in accordance to our way, will have it rejected.”
So this is the meaning of laa ilaha illa Allah and the pillars of laa ilaha illa Allah are two and this is the
meaning of Muhammad Rasul Allah.
The second testimony – Muhammad Rasul Allah – has two pillars:
1. Attesting and ascribing to His Message
2. Believing that he is a slave of Allah
As he sallallahu alayhe wa sallam asserted in the hadith when he said, “Verily I am a slave then say slave of Allah and
His Messenger” when referred to him. So we don’t raise him above his honorable rank and we don’t exaggerate
in him and one should not be excessive regarding him sallallahu alayhe wa sallam as those who give him certain
divine attribute, they fall in the same error done by others who ascribe divinity to certain object of worship or
to human or angels or created objects, so we know that the Prophet sallallahu alayhe wa sallam is a human,
slave of Allah, and Messenger of Allah and a prophet. And we believe that he causes no harm nor brings a
benefit to invoke him, call him, seeking him, calling upon him for help so as to execute certain things, or to
lift certain calamities and we believe that he does not know the absolute unseen rather he knows of the unseen
that which Allah enabled him to know, and therefore, this is the real position of the believer toward the
Prophet Muhammad sallallahu alayhe wa sallam. And this is the great honor and respect that the believer gives

his Messenger.
This testimony laa ilaha illa Allah wa muhamamd rasul Allah is the key to Jannah, but this key has its ridges
without which the door does not open. This constitutes the conditions of laa ilaha illa Allah, if fulfilled then
this is the great blessing on the believers. These conditions are summarized as follows:
1. Knowledge as oppose to ignorance: to fulfill the true meaning of laa ilaha illa Allah the believer acts
to know what it means knowledge by what it means and by what it entails, we know earlier verse
from, “[Soorah Muhammad 047:019] So know (O Muhammad [sal-Allâhu 'alayhi wa sallam]) that Lâ ilâha
illallâh (none has the right to be worshipped but Allâh), and ask forgiveness for your sin…” So, we must know
in our hearts what it means, and we know when we utter it on our tongues what it means and that’s
why the Prophet sallallahu alayhe wa sallam in the hadith reported in Muslim from the hadith of
Uthman radi Allahu anhu, he sallallahu alayhe wa sallam said, “whoever dies while knowing that none has the
right to be worshipped except Allah, will enter Jannah”
Many in our times utter by their tongues, laa ilaha illa Allah and they don’t know or they know
nothing of what it means, and that’s why they fall in to shirk in ascribing partners to Allah in their
intentions and in their works, in their worships, the Mushrik – the pagans of the time of the Prophet
sallallahu alayhe wa sallam knew what it meant and what it entails and that’s why as Allah tells us,
“[Soorah Saad 038:005] "Has he made the âlihah (gods) (all) into One Ilâh (God – Allâh). Verily, this is a
curious thing!"
They knew what it meant, it meant unifying the heart, actions and the deeds on singling Allah alone
as the true God worthy of worship.
2. Certainty as oppose to doubt: When the person says this kalimah – this testimony should be certain
of what it necessitates and entails, if there is only uncertainty and doubt in his heart as to what it really
tells and means its of no benefit to him. Allah says in describing the believers in “[Soorah al-Hujuraat
049:015] Only those are the believers who have believed in Allâh and His Messenger, and afterward doubt not but

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strive with their wealth and their lives for the Cause of Allâh. Those! They are the truthful.” So they (believer)
did not have doubt, they were certain about what they were saying and uttering. The doubtful ones

are the hypocrites.
Allah says in, “[Soorah at-Towbah 009:045] It is only those who believe not in Allâh and the Last Day and
whose hearts are in doubt that ask your leave (to be exempted from Jihâd). So in their doubts they waver.” In a
hadith narrated by Abu Hurayra radi Allahu anhu that the Prophet sallallahu alayhe wa sallam said, “I bear
witness that none has the right to be worshipped except Allah and I am the messenger of Allah, none meets Allah
with this testimony without doubting (in them and what they mean) except that he will enter Jannah.”
3. Sincerity as oppose to shirk: this kalimah is of no avail to its utter-er (sayer) without sincerity. It is
the toughest part of it all – sincerity. Allah says in, “[Soorah al-Bayyinah 098:005] And they were
commanded not, but that they should worship Allâh, and worship none but Him Alone (abstaining from ascribing
partners to Him), and perform As-Salât (the prayers) and give Zakât (obligatory charity), and that is the right
religion.”
Also in the Hadith of Abu Hurayra radi Allahu anhu that the Prophet sallallahu alahe wa sallam said, the
happiest people to attain deservingly my intercession is the one who says none has the right to be worshipped except
Allah sincerely from his heart. Reported by Sahih Al-Bukhari. Also the hadith of Uthmaan radi Allahu
anhu that the Prophet sallallahu alayhe wa sallam said, Allah has forbade for the hellfire anyone who says there
is nothing that has the right to be worshipped except Allah and says so desiring the Face of Allah.
4. Truthfulness as oppose to falsehood: So the person must be true in attesting to this testimony of
tawheed from his heart, Allah says in, “[Soorah al-'Ankaboot 029:001 - 003] Alif-Lâm-Mîm. Do people think
that they will be left alone because they say: "We believe," and will not be tested. And We indeed tested those who
were before them. And Allâh will certainly make (it) known (the truth of) those who are true, and will certainly
make (it) known (the falsehood of) those who are liars, (although Allâh knows all that before putting them to
test).” Every believer must give attention to these verses.
Hadith of Muadth ibn Jabal radi Allahu anhu who said from the Prophet sallallahu alayhe wa sallam said,
“whoever bears testimony that there is nothing that has the right to be worshipped except Allah and that
Muhammad is Allah’s slave and Messenger truthfully from the heart except that Allah makes the hellfire forbidden
for him.”
5. Love as oppose to hate: it’s a must that this testimony be beloved, loving it, what it means and loving
the people who act upon it truly. Allah says, “[Soorah al-Baqarah 002.165] But those who believe love Allâh
more (than anything else).” And Allah says, “[Soorah al-Maaidah 005:054] O you who believe! Whoever from
among you turns back from his religion (Islâm), Allâh will bring a people whom He will love and they will love

Him…” So, the one who turns back on his religion is harming himself, he is the loser.
6. Submission as oppose to rebellion: So there must be a submission to what it entails, laa ilaha illa
Allah, Allah commands such and such we submit, Muhammad Rasul Allah, Muhammad sallallahu
alayhe wa sallam prescribe such and such, we comply. There must be submission to what it means, and
to what it entails, openly, outwardly and inwardly. Allah says, “[Soorah az-Zumar 039:054] "And turn in
repentance and in obedience with true Faith (Islâmic Monotheism) to your Lord and submit to Him (in Islâm).”
Inabah means to turn in repentance to Him, aslimula – to Him meaning to His commands. And Allah
says, “[Soorah an-Nisaa 004:125] And who can be better in religion than one who submits his face (himself) to
Allâh (i.e. follows Allâh's religion of Islâmic Monotheism); and he is a Muhsin (a good-doer.).”
And Allah says, “[Soorah Luqmaan 031:022] And whosoever submits his face (himself) to Allâh, while he is a
Muhsin, then he has grasped the most trustworthy handhold [Lâ ilâha illallâh (none has the right to be
worshipped but Allâh)]. And to Allâh return all matters for decision.” And Allah says, “[Soorah an-Nisaa

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004:065] But no, by your Lord, they can have no Faith, until they make you (O Muhammad [sal-Allâhu 'alayhi
wa sallam]) judge in all disputes between them, and find in themselves no resistance against your decisions, and
accept (them) with full submission.”
7. Acceptance as oppose to rejection: It’s an obligation to accept what it necessitates from worshipping
Allah alone ascribing no partners to Him, so whoever says this but does not accept this and what it
entails then they will be fit to be described by what Allah described in “[Soorah as-Saaffaat 037:035 036] Truly, when it was said to them: "Lâ ilâha illallâh (none has the right to be worshipped but Allâh)," they
puffed themselves up with pride (i.e. denied it). And (they) said: "Are we going to abandon our âlihah (gods) for
the sake of a mad poet?"”
The Conditions of second testimony – Muhammad Rasul Allah – are:
1. Attesting to his message and believing in it in the heart
2. Uttering this and attesting to it by the tongue
3. Following the Messenger sallallahu alayhe wa sallam by abiding by the truth he brought and
abandoning what he forbade from falsehood
4. Believing in what he informed of the past and the future news and information

5. Loving him more than loving oneself, wealth, children, and the whole of mankind
6. Giving precedence to his saying over the saying of anyone else and acting by his sunnah
This testimony when understood correctly in accordance to what is described earlier then it is a glad tiding
because it incites to act according to what it entails and once we know the meaning of this testimony we
should be able also to know what contradicts it and what may negate it and what therefore may take the
person out of Islam if he opposes this testimony. These are acts that nullify one’s Islam and we have discussed
them in a full article on the site, it’s important that people refer to that in order to be aware what negates this
testimony.
Second Pillar of Islam: Establishment of the salah (prayer). In the Arabic language, “Salah” means:
Dua (Invocation). Allah says in, “[Soorah at-Towbah 009:103] And invoke Allâh for them. Verily, your invocations are
a source of security for them.” In the Islamic Shari’ah, it (salah) means: the worship of Allah through (certain
specific) sayings and actions beginning with Takber (Allahu Akbar – Allah is Greater) and end with Taslim
(asalamualikum warahma tullahi – may Allah’s salah be upon you and His mercy – to the right and left). This is the
meaning of assalah Islamically.
Salah is an obligation. Allah obligated it upon His slaves and made it a criteria between Islam and disbelief.
Allah says, “[Soorah at-Towbah 009:005] But if they repent [by rejecting Shirk (polytheism) and accept Islamic
Monotheism] and perform As-Salât (the prayers), and give Zakât (obligatory charity), then leave their way free.”
Also, in the hadith of Muadth radi Allahu anhu when the Prophet sallallahu alayhe wa sallam sent him to
Yemen, he told him, you will come to meet the people from the people of the book, invite them to “laa ilaha illa Allah –
that none has the right to be worshipped except Allah and that I am the Messenger of Allah” if they obey you in that, then
tell them Allah ordained upon them five prayers in everyday and night. Also the hadith of Muadth said that the
Prophet sallallahu alayhe wa sallam said, “the head of the matter is Islam and its pillar is prayer and its pick is Jihad.”
Reported by Imam Ahmed and At-Tirmidhi.
And anyone who rejects the obligation of salah is a disbeliever by agreement (ijma). As to the one who
abandons the salah due to negligence and laziness while attesting to its obligation then the correct saying of
the sayings of the people of knowledge is that he commits kufr by that because of the hadith of Jabir ibn
Abdullah radi Allahu anhuma that he said, I heard the Messenger of Allah sallallahu alayhe wa sallam say, “Between
the man and shirk and kufr is abandonment of salah.” Also, the hadith of Buraidah radi Allahu anhu he said, the
Messenger of Allah sallallahu alayhe wa sallam said, the covenant between them and us is salah, whoever abandons it has
disbelieved. Reported by Ahmed and Ahlus Sunnan.

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